Thus I have heard: One time, the Buddha was staying at Anāthapiṇḍada’s Park in Jeta’s Grove of Śrāvastī.
It was then that the Bhagavān addressed the monks, “When the concept of impermanence is cultivated and cultivated often, it can stop all cravings of desire, cravings of form, cravings of formlessness, agitation, pride, and ignorance. It’s like a farmer who first tills his soil deeply in summer and late autumn to cut the initial roots of weeds. Thus, monks, when the concept of impermanence is cultivated and cultivated often, it can stop all cravings of desire, cravings of form, cravings of formlessness, agitation, pride, and ignorance.
“Monks, it’s like someone harvesting grass who grabs it with their hand, pulls it up, and shakes the dirt off of it. Then, it withers and dries up when taken after it has grown tall. Thus, monks, when the concept of impermanence is cultivated and cultivated often, it can stop all cravings of desire, cravings of form, cravings of formlessness, agitation, pride, and ignorance.
“It’s like mango fruits that are still on the tree. When a strong wind blows the branches about, the fruit all fall to the ground. Thus, monks, when the concept of impermanence is cultivated and cultivated often, it can stop all cravings of desire, cravings of form, cravings of formlessness, agitation, pride, and ignorance.
“It’s like the sturdy center of a multi-story building upon which many timbers depend. It brings them together so that they don’t scatter. Thus, monks, when the concept of impermanence is cultivated and cultivated often, it can stop all cravings of desire, cravings of form, cravings of formlessness, agitation, pride, and ignorance.
“It’s like an elephant’s footprint, which is the largest footprint of any sentient being because the others fit inside of it. Thus, monks, when the concept of impermanence is cultivated and cultivated often, it can stop all cravings of desire, cravings of form, cravings of formlessness, agitation, pride, and ignorance.
“It’s like the ocean, into which flow all the rivers of Jambudvīpa. That ocean is supreme because it accepts them all. Thus, monks, when the concept of impermanence is cultivated and cultivated often, it can stop all cravings of desire, cravings of form, cravings of formlessness, agitation, pride, and ignorance.
“It’s like the sunrise, which dispels all the world’s darkness. Thus, monks, when the concept of impermanence is cultivated and cultivated often, it can stop all cravings of desire, cravings of form, cravings of formlessness, agitation, pride, and ignorance.
“It’s like a noble wheel-turning king who is the best and greatest of all the lesser kings. Thus, monks, when the concept of impermanence is cultivated and cultivated often, it can stop all cravings of desire, cravings of form, cravings of formlessness, agitation, pride, and ignorance.
“Monks, how does cultivating the concept of impermanence and cultivating it often stop all cravings of desire, cravings of form, cravings of formlessness, agitation, pride, and ignorance? Suppose a monk sits in an open area or among the trees of a grove, and he skillfully and properly contemplates. He observes the impermanence of form, the impermanence of feeling … conception … volition … consciousness. Contemplating in this way, he stops all cravings of desire, cravings of form, cravings of formlessness, agitation, pride, and ignorance. Why is that? The concept of impermanence establishes the concept of selflessness. When a noble disciple abides in the concept of selflessness, their mind becomes free of self pride, which leads to attainment of Nirvāṇa.”
After the Buddha spoke this sūtra, the monks who heard what the Buddha taught rejoiced and approved.